SGGS pp 377-379, Aasa M: 5, Shabads 27-35.

SGGS pp 377-379, Aasa M; 5, Shabads 27-35

ਆਸਾ ਮਹਲਾ ੫ ਤਿਪਦੇ ੨ ॥

Āsā mėhlā 5 ṯipḏe 2

Composition of the fifth Guru in Raga Aasa, two compositions (tipdey) of three stanzas each.

ਹਰਿ ਰਸੁ ਪੀਵਤ ਸਦ ਹੀ ਰਾਤਾ ॥ ਆਨ ਰਸਾ ਖਿਨ ਮਹਿ ਲਹਿ ਜਾਤਾ ॥ ਹਰਿ ਰਸ ਕੇ ਮਾਤੇ ਮਨਿ ਸਦਾ ਅਨੰਦ ॥ ਆਨ ਰਸਾ ਮਹਿ ਵਿਆਪੈ ਚਿੰਦ ॥੧॥

Har ras pīvaṯ saḏ hī rāṯā Ān rasā kẖin mėh lėh jāṯā Har ras ke māṯe man saḏā anand Ān rasā mėh vi▫āpai cẖinḏ ||1||

One who (peevat) drinks (ras) the elixir of (har-i = Almighty) Divine virtues remains (raata = dyed) intoxicated (sad hi) forever.

But intoxication of (aan) other (rasaa) drinks (lah-i jaata) wears off (khin mah-i) soon.

Whereas those (maatey) intoxicated with (har-i ras) elixir of Divine virtues i.e. lead life truthfully, (sadaa) ever experience (anand) bliss (man-i) in the mind.

(Chind/chinta) worry/suffering (viaapai) results (mah-i) by drinking (aan) other (rasaa) drinks, i.e. by pretentious living. 1.

Message: Those who conform to Divine virtues and commands are at peace while those who ignore them, suffer.

ਹਰਿ ਰਸੁ ਪੀਵੈ ਅਲਮਸਤੁ ਮਤਵਾਰਾ ॥ ਆਨ ਰਸਾ ਸਭਿ ਹੋਛੇ ਰੇ ॥੧॥ ਰਹਾਉ ॥

Har ras pīvai almasaṯ maṯvārā Ān rasā sabẖ hocẖẖe re ||1|| rahā▫o

One who (peevai) drinks (har-i ras) the Divine elixir (almast-u) ever intoxicated (matvaara = inebriated) absorbed in the Almighty.

(Aan) other (rasaa) drinks are (hochhey) lesser, i.e. give transitory pleasures as by alcohol/drugs. 1.

(Rahaau) dwell and reflect on this.

ਹਰਿ ਰਸ ਕੀ ਕੀਮਤਿ ਕਹੀ ਨ ਜਾਇ ॥ ਹਰਿ ਰਸੁ ਸਾਧੂ ਹਾਟਿ ਸਮਾਇ ॥ ਲਾਖ ਕਰੋਰੀ ਮਿਲੈ ਨ ਕੇਹ ॥ ਜਿਸਹਿ ਪਰਾਪਤਿ ਤਿਸ ਹੀ ਦੇਹਿ ॥੨॥

Har ras kī kīmaṯ kahī na jā▫e Har ras sāḏẖū hāt samā▫e Lākẖ karorī milai na keh Jisahi parāpaṯ ṯis hī ḏėh ||2||

It is (na jaaey) not possible to (kahi = say) put (keemat) a price on (har-i ras) the Divine elixir, i.e. the experience is beyond expression.

Awareness of (har-i ras-u) Divine virtues (samaaey-i = contained in) is obtained (saadhoo = guru’s, haatt-i = shop) from the guru.

One cannot (milai) obtain (keyh = anything) even a bit of Divine virtues by paying (laakh) hundreds of thousands or (karori = crores) tens of millions.

The guru (deyh-i) gives to (tis) that person (jisah-i) one who shows proclivity and s/he (praapat-i) receives/is receptive. 2.

ਨਾਨਕ ਚਾਖਿ ਭਏ ਬਿਸਮਾਦੁ ॥ ਨਾਨਕ ਗੁਰ ਤੇ ਆਇਆ ਸਾਦੁ ॥ ਈਤ ਊਤ ਕਤ ਛੋਡਿ ਨ ਜਾਇ ॥ ਨਾਨਕ ਗੀਧਾ ਹਰਿ ਰਸ ਮਾਹਿ ॥੩॥੨੭॥

Nānak cẖākẖ bẖa▫e bismāḏ Nānak gur ṯe ā▫i▫ā sāḏ Īṯ ūṯ kaṯ cẖẖod na jā▫e Nānak gīḏẖā har ras māhi ||3||27||

I, Nanak the fifth (chaakh-i = tasted) experienced Divine virtues and (bhaey) became (bismaad-u) ecstatic.

This (saad-u = taste) experience (aaia) came (tey = from) with the guru’s teachings.

This wealth (na kat) never (jaaey) leave the soul (eet) in this world or (oot) the hereafter – it enables one to overcome vices in life and be united with the Creator after death.

I have (geedha = used to) got used to living (maah-i) in experience of (har-i ras) Divine virtues, says Nanak the fifth. 3. 27.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਕਾਮੁ ਕ੍ਰੋਧੁ ਲੋਭੁ ਮੋਹੁ ਮਿਟਾਵੈ ਛੁਟਕੈ ਦੁਰਮਤਿ ਅਪੁਨੀ ਧਾਰੀ ॥ ਹੋਇ ਨਿਮਾਣੀ ਸੇਵ ਕਮਾਵਹਿ ਤਾ ਪ੍ਰੀਤਮ ਹੋਵਹਿ ਮਨਿ ਪਿਆਰੀ ॥੧॥

Āsā mėhlā 5. Kām kroḏẖ lobẖ moh mitāvai cẖẖutkai ḏurmaṯ apunī ḏẖārī Ho▫e nimāṇī sev kamāvėh ṯā parīṯam hovėh man pi▫ārī ||1||

Composition of the fifth Guru in Raga Aasa. The soul-wife should (mittaavai = erase) give up (kaam-u) lust, (krodh-u) wrath/intolerance, (lobh-u) greed and (moh) attachment to the world-play to (chhutkai) be free of (durmat-i) evil sense of acting by (apuni) own (dhaari) will/ego.

She should (hoey nimaani) humbly (kamaavah-i) act in (sevy = service) obedience to Divine commands; only (ta) then she (hovah-i) can be (piaari) dear (man-i) to the heart of (preetam) the Beloved Almighty-husband, i.e. be acceptable to the Creator for union. 1.

ਸੁਣਿ ਸੁੰਦਰਿ ਸਾਧੂ ਬਚਨ ਉਧਾਰੀ ॥ ਦੂਖ ਭੂਖ ਮਿਟੈ ਤੇਰੋ ਸਹਸਾ ਸੁਖ ਪਾਵਹਿ ਤੂੰ ਸੁਖਮਨਿ ਨਾਰੀ ॥੧॥ ਰਹਾਉ ॥

Suṇ sunḏar sāḏẖū bacẖan uḏẖārī Ḏūkẖ bẖūkẖ mitai ṯero sahsā sukẖ pāvahi ṯūʼn sukẖman nārī ||1|| rahā▫o

(Sun-i) listen to (bachan = words) the teachings of (saadhoo) the guru to (udhaari) be lifted above i.e. overcome, the vices, o (sundar-i = beautiful) sincere soul-wife.

With this your (dookh) pain of separation from the Beloved, (bhookh = hunger) craving and (sahsa) anxiety (mittai = be erased) will go and (too’n) you will be (paavah-i) obtain (sukhman-i) peace of mind, o (naari = woman) soul wife. 1

(Rahaau) dwell on this and reflect.

ਚਰਣ ਪਖਾਰਿ ਕਰਉ ਗੁਰ ਸੇਵਾ ਆਤਮ ਸੁਧੁ ਬਿਖੁ ਤਿਆਸ ਨਿਵਾਰੀ ॥ ਦਾਸਨ ਕੀ ਹੋਇ ਦਾਸਿ ਦਾਸਰੀ ਤਾ ਪਾਵਹਿ ਸੋਭਾ ਹਰਿ ਦੁਆਰੀ ॥੨॥

Cẖaraṇ pakẖār kara▫o gur sevā āṯam suḏẖ bikẖ ṯi▫ās nivārī Ḏāsan kī ho▫e ḏās ḏāsrī ṯā pāvahi sobẖā har ḏu▫ārī ||2||

(Charan = feet, pakhaar-i = washing) humbly (karau = do) carry out (seyva = service) the guru’s directions; with this you will obtain (aatam) inner-self will be (sudh-u) purified and your (tiaas) craving for (bikh-u = poison) vices/transitory pleasures (nivaari) will be given up.

If you (hoey) be (daasri) the servant (daas-i) of servants of (daasan) the servants i.e. humbly serve and follow the seekers of the Almighty, you will (paavah-i) obtain (sobha) glory (duaari) at the court of, i.e. honourably unite with, (har-i) the Almighty. 2.

ਇਹੀ ਅਚਾਰ ਇਹੀ ਬਿਉਹਾਰਾ ਆਗਿਆ ਮਾਨਿ ਭਗਤਿ ਹੋਇ ਤੁਮ੍ਹ੍ਹਾਰੀ ॥ ਜੋ ਇਹੁ ਮੰਤ੍ਰੁ ਕਮਾਵੈ ਨਾਨਕ ਸੋ ਭਉਜਲੁ ਪਾਰਿ ਉਤਾਰੀ ॥੩॥੨੮॥

Ihī acẖār ihī bi▫uhārā āgi▫ā mān bẖagaṯ ho▫e ṯumĥārī Jo ih manṯar kamāvai Nānak so bẖa▫ojal pār uṯārī ||3||28||

(Ihi) this is the right (achaar) conduct and (biuhaara = dealings) way of life: if you (maan-i) accept (aagia) Divine commands and obey them that will (hoey) be (tumhaari) your true (bhagat-i) devotion.

One who (kamavai) acts on this (mantr-u) teaching, (so) that person (paar-i utaari = lands across) gets across the world-ocean to the Creator – and not reborn. 3. 28.

Page 378

ਆਸਾ ਮਹਲਾ ੫ ਦੁਪਦੇ ॥

Āsā mėhlā 5 ḏupḏe

Composition of the fifth Guru in Raga Aasa, of two stanzas each.

ਭਈ ਪਰਾਪਤਿ ਮਾਨੁਖ ਦੇਹੁਰੀਆ ॥ ਗੋਬਿੰਦ ਮਿਲਣ ਕੀ ਇਹ ਤੇਰੀ ਬਰੀਆ ॥ ਅਵਰਿ ਕਾਜ ਤੇਰੈ ਕਿਤੈ ਨ ਕਾਮ ॥ ਮਿਲੁ ਸਾਧਸੰਗਤਿ ਭਜੁ ਕੇਵਲ ਨਾਮ ॥੧॥

Bẖa▫ī parāpaṯ mānukẖ ḏehurī▫ā. Gobinḏ milaṇ kī ih ṯerī barī▫ā. Avar kāj ṯerai kiṯai na kām. Mil sāḏẖsangaṯ bẖaj keval nām ||1||

O mortal, you (bhaeey) have received (maanukh) human (deyhureea = body) birth; (ih) this is your (bareea = turn) opportunity to (milan = meet) unite with (gobind) the Master of the world.

(Avar) other (kaaj = actions) pursuits are (kitey na) of no (kaam) use (teyrai) for you.

(Mil-i) meet/find (saadh) the guru and (sangat-i) with his company/guidance (bhaj-u) remember/conform to (naam) Divine virtues and commands (keyval) alone, i.e. rituals and worships do not work. 1.

ਸਰੰਜਾਮਿ ਲਾਗੁ ਭਵਜਲ ਤਰਨ ਕੈ ॥ਜਨਮੁ ਬ੍ਰਿਥਾ ਜਾਤ ਰੰਗਿ ਮਾਇਆ ਕੈ ॥੧॥ ਰਹਾਉ ॥

Saraʼnjām lāg bẖavjal ṯaran kaiJanam baritha jāṯ rang mā▫i▫ā kai ||1|| rahā▫o

(Laag-u) engage in (saranjam-i) achieving (kai) the aim of (taran = swimming) getting across (bhavjal) the world ocean, and not being reborn.

(Janam-u = the birth) human birth (jaat) is wasted by being engrossed (rang-i) in love/pursuit (kai) of temptations in (maaia) the world play, i.e. one misses the opportunity to unite with the Creator. 1.

ਜਪੁ ਤਪੁ ਸੰਜਮੁ ਧਰਮੁ ਨ ਕਮਾਇਆ ॥ ਸੇਵਾ ਸਾਧ ਨ ਜਾਨਿਆ ਹਰਿ ਰਾਇਆ ॥ ਕਹੁ ਨਾਨਕ ਹਮ ਨੀਚ ਕਰੰਮਾ ॥ ਸਰਣਿ ਪਰੇ ਕੀ ਰਾਖਹੁ ਸਰਮਾ ॥੨॥੨੯॥

Jap ṯap sanjam ḏẖaram na kamā▫i▫āSevā sāḏẖ na jāni▫ā har rā▫i▫ā.Kaho Nānak ham nīcẖ karammāSaraṇ pare kī rākẖo sarmā ||2||29||

I have not (kamaaiaa) practised (jap-u) remembrance/obedience to Divine commands, (tap-u) bear hardship where needed (sanjam-u) discipline connected with my (dharam-u) duties.

 I do not (jaaniaa) know (seyva = service) teachings of (saadh) the guru – to obey the Almighty -, O (raaiaa) Sovereign (har-i) Almighty.

My (karamma) deeds are (neech = low) unbecoming of a human being.

I have sought your sanctuary; please (raakhah-u) preserve (sarma) honour of this seeker who (parey) has paced him/herself in your (saran-i) care. 2. 29.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਤੁਝ ਬਿਨੁ ਅਵਰੁ ਨਾਹੀ ਮੈ ਦੂਜਾ ਤੂੰ ਮੇਰੇ ਮਨ ਮਾਹੀ ॥ ਤੂੰ ਸਾਜਨੁ ਸੰਗੀ ਪ੍ਰਭੁ ਮੇਰਾ ਕਾਹੇ ਜੀਅ ਡਰਾਹੀ ॥੧॥

Āsā mėhlā 5. Ŧujẖ bin avar nāhī mai ḏūjā ṯūʼn mere man māhī Ŧūʼn sājan sangī parabẖ merā kāhe jī▫a darāhī ||1||

Composition of the fifth Guru in Raga Aasa. O Almighty, (mai = I) for me there none (dooja = second) other (bin-u = without) except (tujh) you – whom I can look to; (too’n) You alone are ever (maahi) in my (man) mind.

Since you are (meyra) my (saajan) friend and (sangi) companion (prabh) O Almighty, my (jeea = soul) mind has (kaahey = how?) no (ddraahi) fear. 1.

ਤੁਮਰੀ ਓਟ ਤੁਮਾਰੀ ਆਸਾ ॥ ਬੈਠਤ ਊਠਤ ਸੋਵਤ ਜਾਗਤ ਵਿਸਰੁ ਨਾਹੀ ਤੂੰ ਸਾਸ ਗਿਰਾਸਾ ॥੧॥ ਰਹਾਉ ॥

Ŧumrī ot ṯumārī āsā.Baiṯẖaṯ ūṯẖaṯ sovaṯ jāgaṯ visar nāhī ṯūʼn sās girāsā ||1|| rahā▫o

I have taken (tumri) Your (ott) protection and placed (aasa) hope only (tumaari) on You.

Please do not (visar = forget) let me be oblivious of, i.e. I should ever remember, you while (baitthat) sitting down, (ootthat) getting up, (sovat) asleep or (jaaga) awake – in all states, with every (saas) breath and (giraasa) morsel of food. 1.

ਰਾਖੁ ਰਾਖੁ ਸਰਣਿ ਪ੍ਰਭ ਅਪਨੀ ਅਗਨਿ ਸਾਗਰ ਵਿਕਰਾਲਾ ॥ ਨਾਨਕ ਕੇ ਸੁਖਦਾਤੇ ਸਤਿਗੁਰ ਹਮ ਤੁਮਰੇ ਬਾਲ ਗੁਪਾਲਾ ॥੨॥੩੦॥

Rākẖ rākẖ saraṇ parabẖ apnī agan sāgar vikrālā.Nānak ke sukẖ▫ḏāṯe saṯgur ham ṯumre bāl gupālā ||2||30||

This world is (vikraala) a terrible (saagar) ocean filled with (agan-i) fire – of craving, jealousy and temptations; O (prabh) Almighty, please (raakh-u raakh-u) ever keep me under (apni – own) Your (saran-i) care and obedience.

O Almighty (satigur = true guru) true guru, You are (sukh-daatey = giver of comforts) the source of comfort for Nanak the fifth, i.e. for everyone, please look after all as (tumrey) your (baal) children, O (gupaala) Sustainor. 2. 30.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਹਰਿ ਜਨ ਲੀਨੇ ਪ੍ਰਭੂ ਛਡਾਇ ॥ ਪ੍ਰੀਤਮ ਸਿਉ ਮੇਰੋ ਮਨੁ ਮਾਨਿਆ ਤਾਪੁ ਮੁਆ ਬਿਖੁ ਖਾਇ ॥੧॥ ਰਹਾਉ ॥

Āsā mėhlā 5. Har jan līne parabẖū cẖẖadā▫e Parīṯam si▫o mero man māni▫ā ṯāp mu▫ā bikẖ kẖā▫e ||1|| rahā▫o

(Prabhoo) the Almighty (leeney chhadaaey) frees from the vices, (har-i jan = servants of the Creator) those who conform to Divine virtues and commands.

(Meyro) my (man) mind (maanio) is agreeable (siau) with (preetam) the Beloved Master i.e. I live by Divine virtues and commands; as a result (taap = fever) ailments (khaaey) have consumed (bikh-u) poison and (muaa) died i.e. do not afflict me. 1.

(Rahaau) dwell and reflect on this.

ਪਾਲਾ ਤਾਊ ਕਛੂ ਨ ਬਿਆਪੈ ਰਾਮ ਨਾਮ ਗੁਨ ਗਾਇ ॥ ਡਾਕੀ ਕੋ ਚਿਤਿ ਕਛੂ ਨ ਲਾਗੈ ਚਰਨ ਕਮਲ ਸਰਨਾਇ ॥੧॥

Pālā ṯā▫ū kacẖẖū na bi▫āpai rām nām gun gā▫e Dākī ko cẖiṯ kacẖẖū na lāgai cẖaran kamal sarnā▫e ||1||

One who (gaaey) sings (gun) the praises of (raam naam) Divine virtues and commands, i.e. happily accepts Divine will, s/he does not (biaapai = experience) feel (paala) cold or (taaoo) heat, i.e. comfort or discomfort.

Also, once one seeks (sarnaaey) the sanctuary of (charan kamal) the lotus feet i.e. places the self in the care of the Almighty, (chit) the mind does not(laagai) get attached to (kachhoo) any (ddaaki = she cheater) temptations in the world-play. 1.

ਸੰਤ ਪ੍ਰਸਾਦਿ ਭਏ ਕਿਰਪਾਲਾ ਹੋਏ ਆਪਿ ਸਹਾਇ ॥ ਗੁਨ ਨਿਧਾਨ ਨਿਤਿ ਗਾਵੈ ਨਾਨਕੁ ਸਹਸਾ ਦੁਖੁ ਮਿਟਾਇ ॥੨॥੩੧॥

Sanṯ parsāḏ bẖa▫e kirpālā ho▫e āp sahā▫e Gun niḏẖān niṯ gāvai Nānak sahsā ḏukẖ mitā▫e ||2||31||

When (sant = saint) the guru (bhaey) is (kripaala) kind – to make aware of Divine virtues, and one lives by them, then – the Almighty (aap-i) IT-self (hoey sahaaey) helps – in achieving union with IT.

Fifth Nanak has (mitaaey = effaced) shed all (sahsa) doubts and obviated (dookh) pain, by (nit) ever (gaavai = singing) praising the Almighty, (gun nidhaan) the treasure of virtues – he thus remains absorbed in the Master. 2. 31.

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Note: This Shabad shows how afflictions of the mind may be got rid of.

ਆਸਾ ਮਹਲਾ ੫ ॥ ਅਉਖਧੁ ਖਾਇਓ ਹਰਿ ਕੋ ਨਾਉ ॥ ਸੁਖ ਪਾਏ ਦੁਖ ਬਿਨਸਿਆ ਥਾਉ ॥੧॥

Āsā mėhlā 5. A▫ukẖaḏẖ kẖā▫i▫o har ko nā▫o Sukẖ pā▫e ḏukẖ binsi▫ā thā▫o ||1||

Composition of the fifth Guru in Raga Aasa. One who (khaaio = eats) takes (aukhadh) the medicine of awareness and practice of (naau/naam) virtues and commands (ko) of (har-i) the Almighty, i.e. conformance to Naam.

All (dukh) suffering (binsia) is destroyed (thaau = place) from the roots ands/he (paaey) obtains (sukh) solace. 1.

ਤਾਪੁ ਗਇਆ ਬਚਨਿ ਗੁਰ ਪੂਰੇ ॥ ਅਨਦੁ ਭਇਆ ਸਭਿ ਮਿਟੇ ਵਿਸੂਰੇ ॥੧॥ ਰਹਾਉ ॥

Ŧāp ga▫i▫ā bacẖan gur pūre Anaḏ bẖa▫i▫ā sabẖ mite visūre ||1|| rahā▫o

(Taap-u = fever) afflictions (gaiaa) leave (bachan-i) by following the words of (poorey) the perfect guru i.e. compliance with the guru’s teachings is the medicine for all afflictions.

One (bhaiaa) experiences (anand-u = bliss) happiness and (sabh-i) all (visoorey) worries (mittey = are effaced) disappear. 1.

(Rahaau) dwell and reflect on this.

ਜੀਅ ਜੰਤ ਸਗਲ ਸੁਖੁ ਪਾਇਆ ॥ ਪਾਰਬ੍ਰਹਮੁ ਨਾਨਕ ਮਨਿ ਧਿਆਇਆ ॥੨॥੩੨॥

Jī▫a janṯ sagal sukẖ pā▫i▫ā Pārbarahm Nānak man ḏẖi▫ā▫i▫ā ||2||32||

(Sagal) all (jeea jant) creatures can (paaia = obtain) experience (sukh-u) comfort/happiness; by (dhiaaia) paying attention to commands of – (paarbrahm) the Supreme Being (man-i) in mind, says Nanak the fifth. 2. 32.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਬਾਂਛਤ ਨਾਹੀ ਸੁ ਬੇਲਾ ਆਈ ॥ ਬਿਨੁ ਹੁਕਮੈ ਕਿਉ ਬੁਝੈ ਬੁਝਾਈ ॥੧॥

Āsā mėhlā 5. Bāʼncẖẖaṯ nāhī so belā ā▫ī Bin hukmai ki▫o bujẖai bujẖā▫ī ||1||

Composition of the fifth Guru in Raga Aasa. (Beyla) the moment one does not (baanchhat) wants, (s-u) that certainly (aaee) arrives i.e. death is inevitable.

But one (kiau = how?) cannot (bujhai) understand or be (bujhaaee) made to understand this (bin-u) except that it is by (hukam) Divine commands, pre-ordained. 1.

ਠੰਢੀ ਤਾਤੀ ਮਿਟੀ ਖਾਈ ॥ ਓਹੁ ਨ ਬਾਲਾ ਬੂਢਾ ਭਾਈ ॥੧॥ ਰਹਾਉ ॥

Ŧẖadẖī ṯāṯī mitī kẖā▫ī Oh na bālā būdẖā bẖā▫ī ||1|| rahā▫o

When the body dies it is disposed of (tthandi = cool) in water, (taati = hot) cremated by fire, buried (mitti = dust) in the ground (khaai = eaten) left to be eaten by the birds/vultures – like by the Parsis

But (oh = that) the soul does not take physical form being neither (baala) a child nor growing to be (boodhaa) old i.e. the soul does not have to be disposed of, (bhaaee) O brethren. 1.

(Rahaau) dwell and reflect on this.

ਨਾਨਕ ਦਾਸ ਸਾਧ ਸਰਣਾਈ ॥ ਗੁਰ ਪ੍ਰਸਾਦਿ ਭਉ ਪਾਰਿ ਪਰਾਈ ॥੨॥੩੩॥

Nānak ḏās sāḏẖ sarṇā▫ī Gur parsāḏ bẖa▫o pār parā▫ī ||2||33||

Says (daas) servant Nanak the fifth: One who seeks (sarnaaee) sanctuary of (saadh) the guru,

(prasaad-i) with grace/guidance of the guru, s/he (praaee = lands) gets (paar-i) across (bhau/bhav = world) the world-ocean i.e. the soul then does not take birth again. 2. 33.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਸਦਾ ਸਦਾ ਆਤਮ ਪਰਗਾਸੁ ॥ ਸਾਧਸੰਗਤਿ ਹਰਿ ਚਰਣ ਨਿਵਾਸੁ ॥੧॥

Āsā mėhlā 5. Saḏā saḏā āṯam pargās Sāḏẖsangaṯ har cẖaraṇ nivās ||1||

Composition of the fifth Guru in Raga Aasa. If one desires to have (aatam) the inner-self to be (sadaa sadaa) forever (pargaas-u) lit up – so as to recognize the Almighty within.

One obtains (nivaas-u) abode at (charan) the feet of, i.e. unites with (har-i) the Almighty (sadhsangat-i) with company/guidance of the guru. 1.

ਰਾਮ ਨਾਮ ਨਿਤਿ ਜਪਿ ਮਨ ਮੇਰੇ ॥ ਸੀਤਲ ਸਾਂਤਿ ਸਦਾ ਸੁਖ ਪਾਵਹਿ ਕਿਲਵਿਖ ਜਾਹਿ ਸਭੇ ਮਨ ਤੇਰੇ ॥੧॥ ਰਹਾਉ ॥

Rām nām niṯ jap man mere Sīṯal sāʼnṯ saḏā sukẖ pāvahi kilvikẖ jāhi sabẖe man ṯere ||1|| rahā▫o

O (merey) my (man) mind, (nit) ever (jap-i) remember and conform to (naam) virtues and commands of (raam) the all-pervasive Almighty.

This way (terey) your (kilvikh) faults will (jaah-i) go; you will (paavah-i) attain (seetal = cool) freedom from the fire of jealousy/craving, and obtain (saant-i) peace of mind and (sukh) comfort/happiness (sadaa) forever. 1.

(Rahaau) dwell and reflect on this.

ਕਹੁ ਨਾਨਕ ਜਾ ਕੇ ਪੂਰਨ ਕਰਮ ॥ ਸਤਿਗੁਰ ਭੇਟੇ ਪੂਰਨ ਪਾਰਬ੍ਰਹਮ ॥੨॥੩੪॥

Kaho Nānak jā ke pūran karam Saṯgur bẖete pūran pārbarahm ||2||34||

(Kah-u) says Nanak the fifth: (Ja key) one whose (karam) past deeds are (pooran) = perfect) virtuous, i.e. who sincerely conforms to Divine virtues and commands.

S/he (bhettey) finds (satigur) the true guru and unites with (pooran = complete) the all-pervasive (paarbrahm) Supreme Being. 2. 34.

ਦੂਜੇ ਘਰ ਕੇ ਚਉਤੀਸ ॥

Ḏūje gẖar ke cẖa▫uṯīs

There are (chautees) thirty-four Shabads above to be sung (doojey ghar) to the second beat.

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ਆਸਾ ਮਹਲਾ ੫ ॥ ਜਾ ਕਾ ਹਰਿ ਸੁਆਮੀ ਪ੍ਰਭੁ ਬੇਲੀ ॥ ਪੀੜ ਗਈ ਫਿਰਿ ਨਹੀ ਦੁਹੇਲੀ ॥੧॥ ਰਹਾਉ ॥

Āsā mėhlā 5. Jā kā har su▫āmī parabẖ belī Pīṛ ga▫ī fir nahī ḏuhelī ||1|| rahā▫o

Composition of the fifth Guru in Raga Aasa. (Ja ka) one whose (beyli) friend/helper is (har-i prabh) the Almighty (suaami) Master IT-self;

His/her (peerr = pain) suffering (gaeey) leaves and s/he does not (duheyli) face difficulties (phir-i) again. 1.

(Rahaau) dwell on this and reflect.

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ਕਰਿ ਕਿਰਪਾ ਚਰਨ ਸੰਗਿ ਮੇਲੀ ॥ ਸੂਖ ਸਹਜ ਆਨੰਦ ਸੁਹੇਲੀ ॥੧॥

Kar kirpā cẖaran sang melī Sūkẖ sahj ānanḏ suhelī ||1||

One whom the Almighty, (kar-i kirpa) kindly (meyli) unites (sang-i) with IT’s (charan) feet i.e. motivates conform to Divine commands.

S/he becomes (suheyli) comfortable, enjoying (sookh) peace, (sahj) poise and (aanand) bliss. 1.

ਸਾਧਸੰਗਿ ਗੁਣ ਗਾਇ ਅਤੋਲੀ ॥ ਹਰਿ ਸਿਮਰਤ ਨਾਨਕ ਭਈ ਅਮੋਲੀ ॥੨॥੩੫॥

Sāḏẖsang guṇ gā▫e aṯolī Har simraṯ Nānak bẖa▫ī amolī ||2||35||

S/he (gaaey = sings) praises (atoli = immeasurable) the priceless (gun) Divine virtues (sadhsang-i) with company/guidance of the guru

And (simrat) remembering/conforming to commands of the Almighty, s/he him/her-self becomes (amoli) priceless – like the Creator. 2. 35.